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June 18, 1929 in Düsseldorf) is a [[German]] [[philosopher]], [[political]] [[scientist]] and [[sociologist]] in the [[tradition]] of critical [[theory]].
[[Image:2004 habermas.jpg|frame|Jürgen Habermas]]
His [[work]] has been called Neo-[[Marxist]], and focuses on the foundations of [[social]] theory and [[epistemology]], the [[analysis]] of advanced [[capitalist]] industrial [[society]] and of [[democracy]], the rule of law in a critical social-evolutionary context, and contemporary (especially German) [[politics]].  
:''Habermas redirects here. For the Christian apologist and theologian, see [[Gary Habermas]].''
'''Jürgen Habermas''' (born [[June 18]], [[1929]] in [[Düsseldorf]]) is a [[Germany|German]] [[philosopher]], [[political scientist]] and [[sociologist]] in the tradition of [[critical theory]].  His work has been called [[Neo-Marxism|Neo-Marxist]], and focuses on the foundations of social theory and [[epistemology]], the analysis of advanced [[capitalist]] [[industrial society]] and of [[democracy]], the [[rule of law]] in a critical [[Sociocultural evolution|social-evolutionary context]], and contemporary (especially German) [[politics]]. He is best known for his concept of the [[public sphere]]. He developed a theoretical system devoted to revealing the possibility of reason, emancipation and rational-critical communication embedded in modern liberal institutions and in the human capabilities to communicate, deliberate and pursue rational interests.
He is best known for his [[concept]] of the [[public]] sphere.  
Habermas burst onto the [[Germany|German]] intellectual scene in the [[1950s]] with an influential critique of the [[philosophy]] of [[Martin Heidegger]]. He studied [[philosophy]] and [[sociology]] under the [[critical theory|critical theorists]] [[Max Horkheimer]] and [[Theodor Adorno]] at the [[Institute for Social Research]] at the [[Johann Wolfgang Goethe University Frankfurt am Main]] since 1956, but because of a rift over his [[dissertation]] between the two — Horkheimer believed that Habermas was too radical and had made unacceptable demands for revision — as well as his own belief that the [[Frankfurt School]] had become paralyzed with politicial skepticism and disdain for modern culture - he took his [[Habilitation]] in [[political science]] at the [[University of Marburg]] under [[Wolfgang Abendroth]], one of the new Marxist professors in Germany at the time. In [[1961]], he became a ''[[privatdozent]]'' in Marburg, and very unusual in the German academic scene at that time, he was called to an "extraordinary professorship" of philosophy at the [[University of Heidelberg]] (at the instigation of [[Hans-Georg Gadamer]] and [[Karl Löwith]]) in [[1962]]. In [[1964]], strongly supported by Adorno, Habermas returned to Frankfurt to take over Horkheimer's chair in philosophy and sociology.  
He accepted the position of Director of the [[Max Planck Institute]] in [[Starnberg]] (near [[Munich]]) in [[1971]], and worked there until [[1983]], two years after the publication of his [[magnum opus]], ''[[The Theory of Communicative Action]]''. Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Research. Since retiring from Frankfurt in [[1993]], Habermas has continued to publish extensively. In [[1986]], he received the [[Gottfried Wilhelm Leibniz Prize]] of the [[Deutsche Forschungsgemeinschaft]], which is the highest honour awarded in German research.  He is also a Permanent Visiting Professor at [[Northwestern University]] in Evanston, Illinois.
He developed a [[theoretical]] [[system]] devoted to revealing the possibility of [[reason]], emancipation and [[rational]]-critical [[communication]] embedded in modern [[liberal]] institutions and in the [[human]] capabilities to [[communicate]], deliberate and pursue rational interests.
Habermas visited the [[People's Republic of China]] in April 2001 and received a big welcome. He gave numerous speeches under titles such as "Nation-States under the Pressure of [[Globalisation]]." Habermas was also the 2004 [[Kyoto Laureate]] in the [[Arts]] and [[Philosophy]] section. He traveled to [[San Diego]] and on March 5, 2005, as part of the [[University of San Diego]]'s [[Kyoto Symposium]], gave a speech entitled ''The Public Role of [[Religion]] in Secular Context'', regarding the evolution of separation of [[Church]] and [[State]] from neutrality to intense [[secularism]]. He received the 2005 [[Holberg International Memorial Prize]] (about € 520 000).
{{LA}}pp. 141–142, 157
* {{Z}} ''[[Conversations with Žižek|Conversations with Žižek: Slavoj Žižek and Glyn Daly]]''. [[London]]: Polity Press, 2004. pp. 46-7, 91-3
=== Teacher and mentor ===
Habermas is famous as a teacher and mentor. Among his most prominent students have been the political sociologist [[Claus Offe]] (professor at [[Humboldt University of Berlin]]), the sociological theorist [[Hans Joas]] (professor at the [[Free University of Berlin]] and at the [[University of Chicago]]), the theorist of societal [[evolution]] [[Klaus Eder]], the social philosopher [[Axel Honneth]] (the current director of the Institute for Social Research), and the American philosopher [[Thomas A. McCarthy|Thomas McCarthy]].
[[Image:J_Habermas.JPG|thumb|200px|Habermas in 2006]]
Habermas has integrated into a comprehensive framework of [[social theory]] and philosophy an extreme wealth of ideas:
* the [[German philosophy|German philosophical thought]] of [[Immanuel Kant]], [[Friedrich Wilhelm Joseph von Schelling|Friedrich Schelling]], [[Georg Wilhelm Friedrich Hegel|Georg Hegel]], [[Wilhelm Dilthey]], [[Edmund Husserl]], and [[Hans-Georg Gadamer]]
* the [[Marxian]] tradition — both the theory of [[Karl Marx]] himself as well as the critical [[neo-Marxian]] theory of the [[Frankfurt School]], i.e. [[Max Horkheimer]], [[Theodor Adorno]], and [[Herbert Marcuse]]
* the sociological theories of [[Max Weber]], [[Émile Durkheim]], and [[George Herbert Mead]]
* the [[linguistic philosophy]] and [[speech act]] theories of [[Ludwig Wittgenstein]], [[J.L. Austin]], and [[John Searle]]
* the American [[Pragmatism|pragmatist tradition]] of [[Charles Sanders Peirce]] and [[John Dewey]], and the [[social system|sociological systems theory]] of [[Talcott Parsons]] and [[Niklas Luhmann]].
* [[neo-Kantian]] thought
Jürgen Habermas considers his own major achievement the development of the concept and theory of [[communicative reason]] or [[communicative rationality]], which distinguishes itself from the [[rationalism|rationalist tradition]] by locating [[rationality]] in structures of interpersonal linguistic [[communication]] rather than in the structure of either the [[cosmos]] or the knowing subject. This [[social theory]] advances the goals of [[human emancipation]], while maintaining an inclusive [[universalist]] [[morality|moral]] framework. This framework rests on the argument called [[universal pragmatics]] - that all [[speech acts]] have an inherent [[Telos (philosophy)|telos]] (the [[Greek language|Greek]] word for "purpose" or "goal") — the goal of mutual [[understanding]], and that human beings possess the communicative competence to bring about such understanding. Habermas built the framework out of the [[speech-act]] philosophy of [[Ludwig Wittgenstein]], [[J. L. Austin]], and [[John Searle]], the sociological [[theory of the interactional constitution of mind and self]] of [[George Herbert Mead]], the [[moral development|theories of moral development]] of [[Jean Piaget]] and [[Lawrence Kohlberg]], and the [[discourse ethics]] of his Heidelberg colleague [[Karl-Otto Apel]].
He carries forward the traditions of Kant and [[the Enlightenment]] and of [[democratic socialism]] through his emphasis on the potential for transforming the world and arriving at a more humane, just, and egalitarian society through the realization of the human potential for reason, in part through [[discourse ethics]]. While Habermas concedes that the Enlightenment is an "unfinished project, he argues it should be corrected and complemented, not discarded. In this he distanced himself from the Frankfurt School, criticizing it and much of [[postmodernist thought]] for excessive pessimism, misdirected radicalism and exaggerations.
Within sociology, Habermas's major contribution is the development of a comprehensive theory of [[societal evolution]] and [[modernization]] focusing on the difference between [[communicative rationality]] and [[rationalization]] on the one hand and [[strategic rationality|strategic]]/[[instrumental rationality]] and rationalization on the other. This includes a critique from a communicative standpoint of the differentiation-based [[theory]] of [[social system]]s developed by [[Niklas Luhmann]], a student of [[Talcott Parsons]].
His defence of [[modernity]] and [[civil society]] has been a source of inspiration to others, and is considered a major philosophical alternative to the varieties of [[poststructuralism]]. He has also offered an influential analysis of [[late capitalism]]. 
Habermas sees the rationalization, [[humanization]], and [[democratization]] of society in terms of the [[institutionalization]] of the potential for rationality that is inherent in the [[communicative competence]] that is unique to the [[human species]]. Habermas believes communicative competence has developed through the course of [[evolution]], but in contemporary society it is often suppressed or weakened by the way in which major domains of social life, such as the [[market]], the [[state]], and [[organization]]s, have been given over to or taken over by strategic/instrumental rationality, so that the logic of the system supplants that of the ''[[lifeworld]]''.
===The public sphere===
{{details|public sphere}}
[[Image:2004 katholische-akademie-habermas-ratzinger 1-799x533.jpg|thumb|250px|Jürgen Habermas (left) speaking with Cardinal Joseph Ratzinger, now [[Pope Benedict XVI]], 2004.]]
Jürgen Habermas wrote extensively on the concept of the [[public sphere]], using accounts of dialogue that took place in [[coffee house]]s in 18th century [[England]]. It was this public sphere of rational debate on matters of political importance, made possible by the development of the [[bourgeoise culture]] centered around coffeehouses, intellectual and [[literary salon]]s, and the [[print media]] that helped to make [[parliamentary democracy]] possible and which promoted Enlightenment ideals of equality, human rights and justice. The public sphere was guided by a norm of rational argumentation and critical discussion in which the strength of one's argument was more important than one's identity.
According to Habermas, a variety of factors resulted in the eventual decay of the [[bourgeois]] public sphere of the Enlightenment. Most importantly, [[structural force]]s, particularly the growth of a [[commerce|commercial]] [[mass media]], resulted in a situation in which media became more of a [[commodity]] &ndash; something to be consumed &ndash; rather than a tool for public discourse.
Habermas described this sphere in terms of both the actual infrastructure that supported it and the norms and practices that helped the critical political discourse flourish. He distinguished between looking at the public sphere as a concept and as a historical formation. In his view, the idea of the public sphere involved the notion that private entities would draw together as a public entity and engage in rational [[deliberation]], ultimately making decisions that would influence the state. As a historical formation, the public sphere involved a "space" separated from [[family]] life, the [[business]] world, and the [[state]].
In his [[magnum opus]] of ''[[Theory of Communicative Action]]'' (1984) he criticized the one-sided process of modernization led by forces of economic and administrative rationalization. Habermas traced the growing intervention of formal systems in our everyday lives as parallel to development of the [[welfare state]], [[corporate capitalism]] and culture of [[mass consumption]]. These reinforcing trends rationalize widening areas of public life, submitting them to generalizing logic of efficiency and control. As routinized political parties and interests groups substitute for participatory democracy, society is increasingly administered at a level remote from input of citizens. As a result, boundaries between public and private, the individual and society, the system and the [[lifeworld]] are deteriorating. Democratic public life only thrives where institutions enable citizens to debate matters of public importance. He describes an [[ideal type]] of "[[ideal speech situation]]"[http://books.google.com/books?ie=UTF-8&vid=ISBN0802087612&id=tKDU3l3cq60C&pg=PA49&lpg=PA49&dq=ideal+speech+situation&sig=EsYFyIjaDQsWsYWUgtjvMK-13gU], where actors are equally endowed with the capacities of discourse, recognize each other's basic social equality and in which their speech is completely undistorted by ideology or misrecognition.
Habermas is optimistic about the possibilty of the revival of the public sphere. He sees hope for the future in the new era of political community that transcends the national state based on ethnic and cultural likeness for one based on the equal rights and obligations of legally vested citizens. This [[discoursive theory of democracy]] requires the political community which can collectively define its political will and implement it as policy at the level of the [[legislative system]]. This [[political system]] requires an activist public sphere, where matters of common interest and political issues can be discussed, and the force of public opinion can influence the decision-making process.
Several noted academics have provided various criticisms of Habermas's notions regarding the public sphere. [[John Thompson]], a Professor of [[Sociology]] at the [[University of Cambridge]], has pointed out that Habermas's notion of the public sphere is antiquated due to the proliferation of mass-media communications. [[Michael Schudson]] from the [[University of California, San Diego]] argues more generally that a public sphere as a place of purely rational independent [[debate]] never existed.
=== Historians' Quarrel ===
Habermas is famous as a [[public intellectual]] as well as a scholar; most notably, in the 1980s he used the [[popular press]] to attack historians (i.e., [[Ernst Nolte]] and [[Andreas Hillgruber]]) who, arguably, had tried to demarcate [[Nazism|Nazi]] rule and the [[Holocaust]] from the mainstream of [[German history]], explain away Nazism as a reaction to [[Bolshevism]], and partially rehabilitate the reputation of the [[Wehrmacht]] (German Army) during [[World War II]]. The so-called "[[Historikerstreit]]," or "Historians' Quarrel" was not at all one-sided, because Habermas was himself attacked by eminent scholars like [[Joachim Fest]] and [[Klaus Hildebrand]]. More recently, Habermas has been outspoken in his opposition to the [[American invasion of Iraq]]. He is perhaps most famous outside of Germany for his conceptualization of the [[public sphere]].
=== Habermas and Derrida ===
Habermas and [[Jacques Derrida]] engaged in somewhat acrimonious disputes beginning in the 1980s and culminated in a refusal of extended debate and talking past one another. Following Habermas's publication of "Beyond a Temporalized Philosophy of Origins: Derrida" (in ''The Philosophical Discourse of Modernity''), Derrida, citing Habermas as an example, remarked that, "those who have accused me of reducing philosophy to literature or logic to rhetoric ... have visibly and carefully avoided reading me" ("Is There a Philosophical Language?," p. 218, in ''Points...''). Others prominent in [[deconstruction]], notably [[Jean-François Lyotard]], engaged in more extended polemics against Habermas, whereas [[Philippe Lacoue-Labarthe]] found these polemics counterproductive (in hindsight they probably contributed to a rift within deconstruction), as they tended to circle around what one may regard as overinvestment in an opposition between [[modernism]] and [[postmodernism]] &mdash; these terms were occasionally elevated to [[totemic]] if not [[cosmological]] importance in the 1980s, due in no small part to works by Lyotard and Habermas and their often enthusiastic and sometimes uncautious reception in American universities. It may not be unreasonable to generalize that schematic terminology such as [[poststructuralism]], trafficked heavily in the United States but virtually unknown in France yet imported into some of Habermas's readings of his French contemporaries, inflected their exchanges with the [[vitriol]] of the "[[culture wars]]" which had begun to rage in the American academy and helped overheat matters at a time when many prominent European academics saw strategic value and career opportunities in extending their influence in America, arguably the world's largest market for academic imports. In short: although the differences between Habermas and Derrida (if not deconstruction generally) were profound but not necessarily irreconcilable, they were fueled by polemical responses to mischaracterizations of those differences, which in turn sharply inhibited meaningful discussion.
In the aftermath of [[September 11, 2001 attacks|9/11]], Derrida and Habermas established a limited political solidarity and put their previous disputes behind them in the interest of "friendly and open-minded interchange," as Habermas put it. After laying out their individual opinions on 9/11 in [[Giovanna Borradori|Giovanna Borradori's]] ''Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida,'' Derrida wrote a foreword expressing his unqualified subscription to Habermas's declaration, "February 15, or, What Binds Europeans Together: Plea for a Common Foreign Policy, Beginning in Core Europe,” in ''Old Europe, New Europe, Core Europe'' (Verso, 2005). Habermas has offered further context for this declaration in an [http://www.logosjournal.com/habermas_america.htm interview]. Quite distinct from this, [[Geoffrey Bennington]], a close associate of Derrida's, has in a further conciliatory gesture offered an [http://userwww.service.emory.edu/~gbennin/habermas.doc account] of deconstruction intended to provide some mutual intelligibility. Derrida was already extremely ill by the time the two had begun their new exchange, and the two were not able to develop this such that they could substantially revisit previous disagreements or find more profound terms of discussion before Derrida's death. Nevertheless, this late collaboration has encouraged some scholars to revisit the positions, recent and past, of both thinkers, vis-a-vis the other.
==Major works==
*''[[The Structural Transformation of the Public Sphere]]'' (1962)
*''Theory and Practice'' (1963)
*''On the Logic of the Social Sciences'' (1967)
*''Toward a Rational Society''
*''Technology and Science as Ideology'' (1968)
*''Knowledge and Human Interests'' (1968)
*''[[Legitimation Crisis]]'' (1973)
*''Communication and the Evolution of Society'' (1976)
*''On the Pragmatics of Social Interaction''
*''[[The Theory of Communicative Action]]'' (1981) [http://de.wikipedia.org/wiki/Theorie_des_kommunikativen_Handelns Theorie des kommunikativen Handelns]
*''Moral Consciousness and Communicative Action'' (1983)
*''Philosophical-Political Profiles''
*''The Philosophical Discourse of Modernity'' (1985)
*''The New Conservatism''
*''Postmetaphysical Thinking'' (1988)
*''Justification and Application'' (1991)
*''[[Between Facts and Norms|Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy]]'' (1992)
*''On the Pragmatics of Communication''
*''The Inclusion of the Other'' (1996)
*''[[A Berlin Republic]]'', a collection of interviews with Habermas (1997)
*''The Postnational Constellation'' (1998)
*''Rationality and Religion''
*''Truth and Justification''
*''The Divided West'' (August 2006)
A very good interpretation in English of Habermas's earlier work is still [[Thomas A. McCarthy|Thomas McCarthy]]'s ''The Critical Theory of Jürgen Habermas'' (MIT Press, 1978), which was written just as Habermas was developing his full-fledged communication theory.  An especially clear account of Habermas's early views in philosophy, is provided by [[Raymond Geuss]]' ''The Idea of a Critical Theory'' (Cambridge University Press, 1981). For a very short, good, more recent introduction focusing on Habermas's communication theory of society, see ''Habermas: A Very Short Introduction,'' by G.J. Finlayson (Oxford U.P., 2004); also [http://print.google.com/print?id=rxlg75uJrCMC&lpg=9&prev=http://print.google.com/print%3Fie%3DUTF-8%26q%3DHabermas's%2BCritical%2BTheory%2Bof%2BSociety%26btnG%3DSearch&pg=0_1&printsec=0&sig=3bMQypmyBQvD465kprntAMpgY8k ''Habermas's Critical Theory of Society''], by  Jane Braaten (State University of New York Press, 1991). For a recent and comprehensive introduction to Habermas's mature theory and its political implications both nationally and globally, see: Erik Oddvar Eriksen and Jarle Weigard, ''Understanding Habermas: Communicative Action and Deliberative Democracy'' (Continuum International Publishing, 2004), ISBN 082647179X.
The Norwegian Ludvig Holberg Memorial Fund awarded the €520.000 endowed [[Holberg International Memorial Prize]] to Jürgen Habermas in 2005.
==See also==
*[[Communicative action]]
*[[Zoran Đinđić]]
==External links==
*[http://www.philosophy.northwestern.edu/people/habermas.html Habermas at Northwestern University]
*[http://groups.yahoo.com/group/habermas/ scholarly e-mail discussion at Yahoo! Groups about, in light of, or related to Jürgen Habermas' work]
*[http://www.helsinki.fi/~amkauppi/hablinks.html#writings Habermas links collected by Antti Kauppinen (writings; interviews; bibliography; Habermas explained, discussed, reviewed; and other Habermas sites; ''updated 2004'']
*[http://www.habermasforum.dk Habermas bibliography, online texts, news; updated weekly]
*[http://www.press.jhu.edu/books/hopkins_guide_to_literary_theory/jurgen_habermas.html "Jürgen Habermas" in the Johns Hopkins Guide to Literary Theory & Criticism]
*[http://home.cwru.edu/~ngb2/Authors/Habermas.html Jurgen Habermas, On Society and Politics]
*[http://userwww.service.emory.edu/~gbennin/habermas.doc Geoffrey Bennington offers an account of deconstruction for an audience familiar with Habermas] (microsoft word file)
*[http://www.gseis.ucla.edu/faculty/kellner/papers/habermas.htm Habermas, the Public Sphere, and Democracy: A Critical Intervention by Douglas Kellner]
*[http://www.msu.edu/~robins11/habermas/ The Jürgen Habermas Web Resource]
*[http://www.csudh.edu/dearhabermas/ 'Dear Habermas' academic journal]
*[http://habermasians.blogspot.com/  Habermasian Reflections blog]
[[Category:1929 births|Habermas, Jürgen]]
[[Category:Living people|Habermas, Jürgen]]
[[Category:20th century philosophers|Habermas, Jürgen]]
[[Category:Continental philosophers|Habermas, Jürgen]]
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[[Category:German sociologists|Habermas, Jürgen]]
[[Category:Marxist theory|Habermas, Jürgen]]
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[[Category:Slavoj Žižek|Habermas, Jürgen]]
[[Category:Looking Awry|Habermas, Jürgen]]

Latest revision as of 21:09, 24 May 2019

June 18, 1929 in Düsseldorf) is a German philosopher, political scientist and sociologist in the tradition of critical theory.

His work has been called Neo-Marxist, and focuses on the foundations of social theory and epistemology, the analysis of advanced capitalist industrial society and of democracy, the rule of law in a critical social-evolutionary context, and contemporary (especially German) politics.

He is best known for his concept of the public sphere.

He developed a theoretical system devoted to revealing the possibility of reason, emancipation and rational-critical communication embedded in modern liberal institutions and in the human capabilities to communicate, deliberate and pursue rational interests.

oAEZAt <a href="http://mpgvbtamlczt.com/">mpgvbtamlczt</a>, [url=http://qemodvygzvki.com/]qemodvygzvki[/url], [link=http://pbfyfchvelhi.com/]pbfyfchvelhi[/link], http://eoybozdagjku.com/pp. 141–142, 157